Archive for category: Spiritual Cultivation

Last week we learn that Bodhisattva does not cling to the notion of self, others, beings, and immortality. This week we learn that Bodhisattva not only transcends the above 4, but also continue to serve through charity.

In Buddhism continuous service and virtue are essential to complete the process of cultivation and enlightenment, even for enlightened beings such as Bodhisattva. How does one serve without the notion of a self serving? Here we can use our knowledge of non-doing from Taoism: doing without the selfish idea of someone doing the charity. Internally, the process could be observed as follows:

1) Conditions/invitations to service 2) agree or alignment to service 3) completion of service and move on

Let’s say one see an old lady crossing the street needing help. One approaches and offer the help, helps the old lady to cross the street, and then smiles good bye to the old lady after crossing the street. The self could be presence, but one is driven by intention to serve which is beyond one’s self, i.e. one does not drive the action, one merely agrees, surrenders into it, and then retires when the action is done.

Therefore, if one maintains centered and focused throughout the process, it is possible that service be done without the intervention of, or claiming credit by the self. This is how charity work is done by Bodhisattva and Taoist sages.

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妙行无住分第四

WONDERFUL PRACTICE IS TO NOT RELY ON ANYTHING, FOUR

复次，须菩提！菩萨于法，应无所住，行于布施，所谓不住色布施，不住声香味触法布施。须菩提！菩萨应如是布施，不住于相。何以故？若菩萨不住相布施，其福德不可思量。须菩提！于意云何？东方虚空可思量不？ “Furthermore, Subhuti, a Bodhisattva’s mind should not abide anywhere when giving alms; that is to say, he should give without a mind abiding in form, or he should give without a mind abiding in sound, or in smell, or in taste, or in touch or in things. Subhuti thus a Bodhisattva should give alms without a mind abiding in false notions of form (laksana) “Why? (Because) if a Bodhisattva’s mind does not abide in forms. (laksanas) when practicing charity (dana), his merit will be inconceivable and immeasurable. Subhuti, what do you think? Can you think of and measure the extent of space in the East?”

不也，世尊！ “I cannot, World Honored One!

须菩提！南西北方四维上下虚空可思量不？ “Subhuti, can you think of and measure (all) the extent of space in the South, West and North, as well as in the intermediate directions, including the zenith and nadir?”

不也，世尊！ “I cannot, World Honoured One!”

须菩提！菩萨无住相布施，福德亦复如是不可思量。须菩提！菩萨但应如所教住。 “Subhuti, (when) a Bodhisattva practices charity without a mind abiding in forms, his merit is equally inconceivable and immeasurable. Subhuti, a Bodhisattva’s mind should thus abide as taught.

In this Chapter, Buddha described the essential nature of Bodhisattva (enlightened beings that serves in this world): transcendence of the notion of: self, others, beings, and immortals.

self: a separate sense of individual self others: what appears outside of one’s self beings: the collective living beings immortals: any part of life, form or no-form, that continue to exist indefinitely

Why does Bodhisattva not attached to the above 4? For a Bodhisattva is a state of enlightenment which is beyond separation or duality. And alignment with self, others, beings, or immortality implies separation in various levels.

Therefore, the Buddha described that a Bodhisattva that clings to the notion of these 4 is not a real Bodhisattva: I.e. there is no “one” that can be Bodhisattva, no Bodhisattva who could perceive “others” or “collective beings”, and no Bodhisattva who could “last” forever. Clinging or attachment to these 4 notions, therefore, represents sidetracks to, or misunderstanding of, the pathway of Bodhisattva towards spiritual enlightenment.

This transcendence of separation and opposition, as a key direction in spiritual cultivation, is basically in line with the Daoist notion of non-duality, represented in the Tai-chi diagram, which embraces and transcends separations and opposites (Yin and Yang) in perfect harmony.

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大乘正宗分第三

THE ORTHODOX DOCTRINE OF THE GREAT VEHICLE, THREE

何以故？ 须菩提！若菩萨有我相、人相、众生相、寿者相，即非菩萨。 The Buddha said: “Subhuti, “all Bodhisattvas and Mahasattvas should subdue their minds as follows: “All living beings born from eggs, wombs, humidity or by transformation, with or without form, either thoughtful or thoughtless,and neither thoughtful nor thoughtless, are all led by me to the final nirvana for the extinction of reincarnation. Although immeasurable, uncountable and unlimitable numbers of living beings are thus led to (the final nirvana for) the extinction of reincarnation, it is true that not a living being is led there.

Why so, Subhuti? (Because) if a Bodhisattva (still) clings to the false notion (laksana) of an ego, a personality, a being and a life, he is not ( a true) Bodhisattva.

In the Zen/Chan Buddhist tradition, there is an emphasis on cultivating and transmitting of Mind beyond forms. In the actual happening of such incidences, the knowledge/experience/realization of the teacher is transmitted directly to the student without the aid of words. Such was the attempt of the Buddha when asked by his prominent disciple Subhuti in this part of the Diamond Sutra.

Subhuti asked, for those who make their intention to realize full enlightenment, how to subdue their mind? and where to abide? The Buddha replied, the mind should thus abide and be subdued. . However, Subhuti did not receive (the non-verbal transmission of the Mind), and followed up saying that he was ready to hear further (the teachings).

In another occasion, in the beginning of another Buddha’s assembly, when everyone was waiting for, and anticipating the Buddha to start speaking, the Buddha raised his hand holding a lotus flower. Everyone was confused, but the first Patriarch of Zen/Chan Buddhism, Mahakasyapa, smile back to the Buddha. Such was the first incidence of Zen/Chan’s direct transmission of Mind.

The Zen/Chan non-verbal transmission, therefore, represents the final stroke of awakening often after prolonged period of study, preparation, and practice. It is not to be imitated by beginning practitioners, nor can be it imitated successfully. There is so much truth words and teachings can convey, and beyond that, lies upon the blessings of oneself, the teacher and the universe.

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SUBHUTI’S REQUEST, TWO

时，长老须菩提在大众中即从座起，偏袒右肩，右膝著地，合掌恭敬而白佛言：希有！世尊！如来善护念诸菩萨，善付嘱诸菩萨。世尊！善男子、善女人，发阿耨多罗三藐三菩提心，应云何住？云何降伏其心？ At the time, the elder Subhuti who was in the assembly, rose from his seat, uncovered his right shoulder, knelt upon his right knee, respectfully joined the palms of his hands and said to the Buddha: “It is very rare, O World Honoured One! how well the Tathagata protects and thinks of all Bodhisattvas; how well He instructs all the Bodhisattvas. O World Honoured One, when virtuous men or women develop the supreme-enlightenment mind, how should their minds abide and how should they be subdued?”

佛言：善哉，善哉。须菩提！如汝所说：如来善护念诸菩萨，善付嘱诸菩萨，汝今谛听！当为汝说：善男子、善女人，发阿耨多罗三藐三菩提心，应如是住，如是降伏其心。 The Buddha said: “Excellent, excellent, Subhuti! “As you say, the Tathagata protects, cherishes and instructs Bodhisattvas so well. Now listen attentively and I will tell you how the minds of virtuous men and women, who develop the supreme enlightenment mind, should thus abide and be subdued.”

How do you approach food? Do you love it, or do you hate it? Some people like food so much that they develop strong attachment in eating, while others dislike food so much that they develop an aversion to eating. The Buddha himself suggested the middle way: After going through both extremes, as a prince and as an ascetic, He concluded that neither is the ultimate way, and resumed regular food intake after 6 years of ascetic practices.

In the beginning of this sutra, we can see the Buddha himself demonstrating the middle way as a normal human in the world: He works (sharing blessings in exchange for food), eats, cleans (washing feet), and rests (sit). Here we see the same normalness as described by Laozi in Daodejing Chapter 70 – “saints can look like a normal person living a normal life, while living with wisdom and everlasting peace.”

Borrowing and applying the famous Chinese cook Martin Yan’s famous phrase: If the Buddha can eat, so can we!

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法会因由分第一

THE REASONS FOR THE DHARMA ASSEMBLY, ONE

如是我闻。一时佛在舍卫国。祗树给孤独园。与大比丘众。千二百五十人俱。尔时，世尊食时，著衣持钵，入舍卫大城乞食。于其城中，次第乞已，还至本处。饭食讫，收衣钵，洗足已，敷座而坐。 Thus I have heard. Once upon a time, the Buddha sojourned in the Jetavana park near Sravasti with an assembly of twelve hundred and fifty bhiksus. One day, at mealtime, the World Honored One put on His robe, took His bowl, and entered the great town of Sravasti to beg for His food. He had begged from door to door, He returned to His place. When He had taken His meal, He put away His robe and bowl, washed His feet, arranged His seat and sat down.

Are we alike? Are we different? Despite of our racial, cultural differences, we are all human. Confucius said the same. He said that we are all alike at the source, yet our habits, believes and choices make us apart.

17.1 Men’s nature are alike

子曰、性相近也、習相遠也。

The Master said, ‘By nature, men are nearly alike; by practice, they get to be wide apart.’

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Great founders of major religions all reported that we come from the same source. It is in this ultimate source that we are all born and close to each others. Yet, through our evolution, habits, believes, and choices, we spin off from the source and declare ourselves to be different.

Ordinary people establish their identity via separation, whereas spiritual aspirants establish their identity through unity. By study, practice and mastery, we transcend our habitual identification with the separate, align with the source, and unit with the whole.

There is a Chinese saying: giving is more blessed than receiving (施比受更有福). Is it true? Confucius reported so.

4.6 Virtue attracts alike

子曰、德不孤、必有鄰。

The Master said, ‘Virtue is not left to stand alone. He who practises it will have neighbors.’

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I would like to share a personal story of charity here. One time, i heard of a practice of charity that one gives away the first money drawn out from the wallet, no matter the value of the note. I decided to give a try on this.

That evening, when i was approaching the San Francisco Symphony Hall, a young homeless person appeared on the street, asking me for changes. I opened my wallet, thinking of the exercise, and put a note. I looked at the note, it was a $10 dollar note. Hesitated for about a second, i handed it over to him. He was surprised, and grateful. When i departed, my heart was filled with love and warmth. At that moment, i was already contented with the result. But that was only the beginning. When i arrived the entrance of the symphony hall, a middle-age lady sensed that i was looking for ticket, approached me and gave me a complimentary ticket! Not only that, when i get inside the concert hall, i was told that the seat is on the first row. I watched the piano soloist perform right in front of me that evening. I was ecstatic!

Indeed it is true. When we give, it comes back to us ten folded and hundred folded. Confucius was right, those virtuous are not alone!

We live in a turbulent world. External events come and go, internal reactions rise and fall. While we could have a fairly stable way to, or expectation on how to live our lives, often time the reality falls short of our expectations. How did Confucius survived this changing world?

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8.4 Selecting place to abode, mode of living

危邦不入、亂邦 不居、天下有道則見、無道則隱。

Such an one will not enter a tottering State, nor dwell in a disorganized one. When right principles of government prevail in the kingdom, he will show himself; when they are prostrated, he will keep concealed.

5.4 Different actings in different times

子曰、甯武子、邦有道、則知、邦無道、則愚、其知可及也、其愚不可及也。

The Master said, ‘When good order prevailed in his country, Ning Wu [Ning Wu] acted the part of a wise man. When his country was in disorder, he acted the part of a stupid man. Others may equal his wisdom, but they cannot equal his stupidity.’

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For beginners, Confucius’s advise is to choose wisely of place to live and work. If we choose an environment that is supportive to our life, we are supported, and therefore can grow and serve effectively.

With study and practice, our inner strength and wisdom grows. We become increasing aligned to truth and power, and more able to function in increasingly complex and turbulent situations. We share what we have to offer when conditions are right (which appears to be wise), and blend in with people without losing our inner alignment in other situations (which might appears stupid).

The former require inner wisdom and right conditions, while the latter require unconditional acceptance, wisdom, and compassion to all. Confucius found the latter to be more difficult, as not only does it requires perfection of one’s inner world, it asks for the full acceptance of the world as it is, external and internal, beyond one’s self.

Therefore of the Chinese saying “大智若愚”: the wise appears fool. Lower level of wisdom appears wise; higher level of wisdom appears fool. Are you wise? Are you fool?

13.2 Do things thoroughly, avoid the temptation of seeking quick and minute advantages

子夏為莒父宰、問政。子曰、無欲速、無見小利。欲速則不達、 見小利則大事不成。

Zixia, being governor of Chu-fu, asked about government. The Master said, ‘Do not be desirous to have things done quickly; do not look at small advantages. Desire to have things done quickly prevents their being done thoroughly. Looking at small advantages prevents great affairs from being accomplished.’

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When we grow flower, rushing it to grow by pulling it up will kill it; harvesting immaturely will prevent you from seeing the full blossom. Impatient decisions are prone to mistakes, lost sight in short-term gain limits one’s long term development and outcome. These errors can be readily seen not only in gardening and government, but also in personal relationships, workplace, business, and even in personal study and development. Stay centered and unmoved from one’s rushingness and short-sightingness. Aim big, stay put, and be patient, and we will see our flowers blossom.

12.5 How to govern 2

Confucius replied, ‘There is government, when the prince is prince, and the minister is minister; when the father is father, and the son is son.’

8.5 Mind your own business

子曰、不在其位、不謀其政。

The Master said, ‘He who is not in any particular office, has nothing to do with plans for the administration of its duties.’

10.1 Confucius in village vs. in court

孔子於鄉黨、恂恂如也、似不能言者。

其在宗廟朝廷、便便然、唯謹爾。

Confucius, in his village, looked simple and sincere, and as if he were not able to speak. respectful uneasiness; it was grave, but self-possessed.

When he was in the prince’s ancestorial temple, or in the court, he spoke minutely on every point, but cautiously.

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When everyone is fulfilling their roles in the world, there is family and social order. Otherwise, there is confusion and chaos. For example, in the top-down direction: king taking over the roles of the ministers, managers taking over roles of front-line staffs; in the bottom-up direction: soldiers giving commands to generals, employees making decisions for top management. Therefore, for the purpose of family and social harmony, Confucius advocated people to mind their own business: fulfilling one’s own role, and leave the rest to others. This is the message for the first two sections.

Operational speaking, we have multiple roles in our life. E.g. employee at work, son/daughter to parents, father/mother to kids, friends, teachers/students etc. We need to be flexible and switch when in different roles, like Confucius himself would behave differently at home and at work. This is how we can apply the fluidity of our “self” to fulfill our roles in the world.

You may ask, if the self is so fluid and takes different form. What then is our real identity? The answer is provided in the domain of Taoist and Buddhist teachings.

For spiritual students, minding our own businesses is also an important attitude to cultivate. As the process increasingly draws our attention from the seemingly outer perception to inner reality, we need to stay focused on the internal process of how the world manifests from “within”. We learn to let go of the temptation to interfere with process the mind said to be “out there”, and take responsibility and own the phenomenon as they arise from within. Such is the role for spiritual student.

19.1 Superior man avoids side tracks

子夏曰、雖小道、必有 可觀者焉、致遠恐泥、是以君子不為也。

Zixia said, ‘Even in inferior studies and employments there is something worth being looked at; but if it be attempted to carrythem out to what is remote, there is a danger of running into mud. Therefore, the superior man does not practise them.’

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What are side tracks? In Confucius Analects, side tracks refer to pathways that does not lead people directly to personal cultivation or social harmony. E.g. all technologies and skills such as farming, engineering, commerce, medical exploration, etc. Pursuing these skills are not bad, but they don’t necessarily make you a better person, and help one grows in spirit.

For spiritual students, pursuing practices for the sake of mere curiosity and glamour can be dangerous, or in less severe case wasting time and energy. As the Analects described, while many practices can yield some effect in the short run, indulging one’s self in unknown practices can prevent or trap practitioners from making progress in the core spiritual path.

In the Taoist tradition, Master Li Daochun had drawn together a comprehensive list describing different levels of side tracks (The Book of Balance and Harmony, Chapter 2). In the Buddhist tradition, the Buddha himself described the different levels of phenomena/tests one will face in advanced state of meditation (Shurangama Sutra, Chapter 9). These are very valuable references to serious spiritual students whose goal is self-transcendence and spiritual enlightenment.

Side tracks are not to be afraid, they just need to be seen as what they are, then one can proceed safely through them.

As enlightened master described: Straight and narrow is the path, waste no time.

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